friend. Wherefore this is the very description and qualification of this our high priest and blessed intercessor," For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens, who needeth not daily, as those high priests, to offer up sacrifice first for his own sins," &c., Heb. vii. 26, 27. Had we not had such an intercessor, we had been but in a very poor case; but we have one that becomes us; one that fits us to the purpose; one against whom our God hath nothing, can object nothing; one in whose mouth no guile could be found. Fourthly, Since Christ is an intercessor, I infer that he has wherewithal in readiness to answer to any demands that may be propounded by him that hath been by us offended, in order to a renewing of peace and letting out of that grace to us that we have sinned away, and yet have need of. Ofttimes the offended saith to the intercessor, Well, thou comest to me about this man; what interest he has in thee is one thing, what offence he has committed against me is another. I speak now after the manner of men. Now what can an intercessor do if he is not able to answer this question? But now, if he be able to answer this question-that is, according to law and justice, no question but he may prevail with the offended for him for whom he makes intercession. Why, this is our case; to be sure, thus far it is we have offended a just and a holy God, and Jesus Christ is become intercessor. He also knows full well that for our parts, if it would save us from hell, we cannot produce towards a peace with God so much as poor two farthings; that is, not anything that can by law and justice be esteemed worth a halfpenny; yet he makes intercession. It follows, therefore, that he has wherewith of his own, if that question afore is propounded, to answer to every reasonable demand. Hence it is said that he has gifts as well as sacrifice for sin: "Every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer," Heb. viii. 3, 4. And observe it, the apostle speaks here of Christ as in heaven, there ministering in the second part of his office; "For if he were on earth, he should not be a priest." These gifts, therefore, and this sacrifice he now offereth in heaven by way of intercession, urging and pleading as an intercessor the valuableness of his gifts for the pacifying of that wrath that our Father hath conceived against us for the disobediences that we are guilty of. "A gift in secret pacifieth anger, and a reward in the bosom strong wrath," Prov. xxi. 14; John, vi.; Gal. i. 4; 1 Tim. ii. 6; Matt. xx. 28. What gifts these are the scripture everywhere testifies. He gave himself, he gave his life, he gave his all for us. These gifts, as he offered them up at the demand of justice on Mount Calvary for us, so now he is in heaven he presenteth them continually before God as gifts and sacrifice valuable for the sins, for all the sins that we through infirmity do commit, from the day of our conversion to the day of our death. And these gifts are so satisfactory, so prevalent with God, that they always prevail for a continual remission of our sins with him. Yea, they prevail with him for more than for the remission of sins; we have through their procurement our graces often renewed, the devil often rebuked, the snare often broken, guilt often taken away from the conscience, and many a blessed smile from God and love-look from his life-creating countenance. Fifthly, Since Christ is an intercessor, I infer that believers should not rest at the cross for comfort; justification they should look for there; but being justified by his blood, they should ascend up after him to the throne; at the cross you will see him in his sorrows and humiliations, in his tears and blood; but follow him to where he is now, and then you shall see him in his robes, in his priestly robes, and with his golden girdle about his paps. Then you shall see him wearing the breast-plate of judgment, and with all your names written upon his heart; then you shall perceive that the whole family in heaven and earth is named by him, and how he prevaileth with God, the Father of mercies, for you. Stand still awhile, and listen, yea, enter with boldness into the holiest, and see your Jesus as he now appears in the presence of God for you; what work he makes against the devil and sin, and death and hell, for you, Heb. x. 9. Ah! it is brave following of Jesus Christ to the holiest, the veil is rent, you may see with open face as in a glass the glory of the Lord. This, then, is our high-priest, this is intercession, these the benefits of it. It lieth in our part to improve it; and wisdom to do that also comes from the mercy-seat or throne of grace, where he, even our high-priest, ever liveth to make intercession for us; to whom be glory for ever and ever. And thus have I spoken to the first thing-to wit, of the intercession of Christ; and now I come more particularly to speak to the second, the benefits of his intercession-namely, that we are saved hereby. Wherefore he is able also to save them, seeing he maketh intercession for them. "He is able to save them to the uttermost." In my handling of this head I must shew you, 1. What the apostle means here by "save""Wherefore he is able to save." 66 2. What he means here by saving to the uttermost"-"He is able to save to the utter most." " 3. And then, thirdly, we shall do as we did in that foregoing to wit, gather some inferences from the whole, and speak to them. First, What doth the apostle mean here by "save"""He is able to save them." To "save" may be taken two ways. In the general I know it may be taken many ways, for there are many salvations that we enjoy, yea, that we never knew of, nor can know, until we come thither where all secret things shall be seen, and where that which has been done in darkness shall be proclaimed upon the housetops. But I say there are two ways that this word may be taken 1. To save in a way of justification. 2. Or to save in a way of preservation. Now Christ saves both these ways. But which of these, or whether both of them are intended in this place, of that I shall tell you my thoughts anon; meanwhile I will shew you, 1. What it is to be saved in the first sense. 2. And also how that is brought to pass. To be saved, is to be delivered from guilt of sin that is by the law, as it is the ministration of death and condemnation; or, to be set free therefrom before God. This is to be saved; for he that is not set free therefrom, whatever he may think of himself, or whatever others may think concerning him, he is a condemned man. It saith not, he shall be, but he is condemned already, John, iii. 18. The reason is, for that he has deserved the sentence of the ministration of condemnation, which is the law. Yea, that law has already arraigned, accused, and condemned him before God, for that it hath found him guilty of sin. Now he that is set free from this, or, as the phrase is, "being made free from sin," (Rom. vi. 22)—that is, from the imputation of guilt, there can to him be no condemnation, no condemnation to hell-fire; but the person thus made free may properly be said to be saved. Wherefore, as sometimes it saith, we shall be saved, respecting saving in the second sense, or the utmost completing of salvation; so sometimes it saith, we are saved, as respecting our being already secured from guilt, and so from condemnation to hell for sin, and so set safe and quit from the second death before God, 1 Cor. i. 18; Eph. ii. 5. 2. Now saving thus comes to us by what Christ did for us in this world, by what Christ did for us as suffering for us. I say, it comes to us thus-that is, it comes to us by grace, through the redemption that is in Christ. And thus to be saved is called justification, justification to life, because one thus saved is, as I said, acquitted from guilt, and that everlasting damnation to which for sin he had made himself obnoxious by the law, 1 Cor. xv. 1-4; Rom. v. 8-10. Hence we are said to be saved by his death, justified by his blood, and reconciled to God by the death of his Son; all which must respect his offering of himself on the day he died, and not his improving of his so dying in a way of intercession, because in the same place the apostle reserveth a second, or an additional salvation, and applieth that to his intercession, "Much more then being now, or already, justified by his blood, we shall be saved from wrath through him"-that is, through what he will further do for us. "For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, (that is, by his death,) we shall be saved by his life," his intercession, which he ever liveth to complete. See here, we are said to be justified, reconciled already, and therefore we shall be saved, justified by his blood and death, and saved through him by his life. Now the saving intended in the text is saving in this second sense-that is, a saving of us by preserving us, by delivering of us from all those hazards that we run betwixt our state of justification and our state of glorification. Yea, such a saving of us as we that are justified need to bring us into glory. Therefore, Secondly, When he saith he is able to save, seeing he ever liveth to make intercession, he addeth saving to saving; saving by his life to saving by his death; saving by his improving of his blood to saving by his spilling of his blood. He gave himself a ransom for us, and now improves that gift in the presence of God by way of intercession. For, as I have hinted already, the high priests under the law took the blood of the sacrifices that were offered for sin, and brought it within the veil, and there sprinkled it before and upon the mercy-seat, and by it made intercession for the people to an additional way of saving them; the sum of which Paul thus applies to Christ when he saith, "He can save, seeing he ever liveth to make intercession." That also in the Romans is clear to this purpose, "Who is he that condemneth? It is Christ that died," Rom. viii. 31-40. That is, who is he that shall lay anything to the charge of God's elect to condemnation to hell, since Christ has taken away the curse by his death from before God? Then he adds, that there is nothing that shall yet happen to us, shall destroy us, since Christ also liveth to make intercession for us. "Who shall condemn? It is Christ that died; yea rather, that is risen again, who even is at the right hand of God, and maketh intercession for us." Christ, then, by his death saveth us as we are sinners, enemies, and in a state of condemnation by sin; and Christ by his life saveth us as considered justified, and reconciled to God by his blood, Rom. ix. 7-11. So, then, we have salvation from that condemnation that sin had brought us unto, and salvation from those ruins that all the enemies of our souls would yet bring us unto, but cannot; for the intercession of Christ preventeth. Christ hath redeemed us from the curse of the law. Whatever the law can take hold of to curse us for, that Christ has redeemed us from by being made a curse for us. But this curse that Christ was made for us must be confined to his sufferings, not to his exaltation, and, consequently, not to his intercession, for Christ is made no curse but when he suffered; not in his intercession: so then, as he died he took away the curse, and sin that was the cause thereof, by the sacrifice of himself, (Gal. iii. 18,) and by his life, his intercession, he saveth us from all those things that attempt to bring us into that condemnation again. The salvation, then, that we have by the intercession of Christ, as was said, (I speak now of them that are capable of receiving comfort and relief by this doctrine,) is salvation that follows upon, or that comes after, justification. We that are saved as to justification of life need yet to be saved with that that preserveth to glory; for though by the death of Christ we are saved from the curse of the law, yet attempts are made by many that we may be kept from the glory that justified persons are designed for; and from these we are saved by his intercession. A man, then, that must be eternally saved is to be considered, 1. As an heir of wrath. 2. As an heir of God. An heir of wrath he is in himself by sin; an heir of God he is by grace through Christ, Ephes. ii. 3; Gal. iv. 7. Now, as an heir of wrath he is redeemed, and as an heir of God he is preserved; as an heir of wrath he is redeemed by blood, and as an heir of God he is preserved by this intercession. Christ by his death, then, puts me, I being reconciled to God thereby, into a justified state, and God accepts me to grace and favour through him. But this doth not hinder but that, all this notwithstanding, there are that would frustrate me of the end to which I am designed by this reconciliation to God by redemption through grace; and from the accomplishing of this design I am saved by the blessed intercession of our Lord Jesus Christ. OBJECT. 1.-Perhaps some may say, we are not saved from all punishment of sin by the death of Christ; and if so, so not from all danger of damnation by the intercession of Christ. ANSW.-We are saved from all punishment in hell-fire by the death of Christ. "Jesus has delivered us from the wrath to come," 1 Thess. i. 10; Col. ii. 13. So that as to this great punishment, God for his sake has forgiven us all trespasses. But we being translated from being slaves to Satan to be sons of God, God reserveth yet this liberty in his hand to chastise us if we offend, as a father chastiseth his son, Deut. viii. 5. But this chastisement is not in legal wrath, but in fatherly affection; not to destroy us, but that still we might be made to get advantage thereby, even be made partakers of his holiness. This is, that we might not be condemned with the world, Heb. xii. 5-12; 1 Cor. xi. 32. As to the second part of the objection: there do (as we say, many things happen betwixt or between the cup and the lip) many things attempt to overthrow the work of God, and to cause that we should perish through our weakness, notwithstanding the price that hath by Christ been paid for us. But what saith the scripture? "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord," Rom. viii. Thus the apostle reckoneth up all the disadvantages that a justified person is incident to in this life, and by way of challenge declares that not any one of them, nor altogether, shall be able to separate us from the love of God that is towards us by Christ, his death and his intercession. OBJECT. 2.-It may be further objected that the apostle doth here leave out sin, unto which we know the saints are subject, after justification. And sin of itself (we need no other enemies) is of that nature as to destroy the whole world. ANSW. Sin is sin, in the nature of sin, whereever it is found. But sin as to the damning effects thereof is taken away from them unto whom righteousness is imputed for justification. Nor shall any or all the things afore-mentioned, though there is a tendency in every one of them to drive us unto sin, drown us through it in perdition and destruction. I am persuaded, says | Paul, they shall never be able to do that. The apostle therefore doth implicitly, though not expressly, challenge sin, yea, sin by all its advantages; and then glorieth in the love of God in Christ Jesus, from which he concludeth it shall never separate the justified. Besides, it would now have been needless to have expressly here put in sin by itself, seeing before he had argued that those he speaks of were freely justified therefrom. One word more before I go to the second head. The Father, as I told you, has reserved to himself a liberty to chastise his sons-to wit, with temporal chastisements, if they offend. This still abideth to us, notwithstanding God's grace, Christ's death, or blessed intercession. And this punishment is so surely entailed to the transgressions that we who believe shall commit, that it is impossible that we should be utterly freed therefrom; insomuch that the apostle positively concludeth them to be bastards, what pretences to sonship soever they have, that are not, for sin, partakers of fatherly chastisements. For the reversing of this punishment it is that we should pray, if perhaps God will remit it, when we are taught to say, "Our Father, forgive us our trespasses.' And he that admits of any other sense as to this petition, derogates from the death of Christ, or faith, or both. For either he concludes that for some of his sins Christ did not die, or that he is bound to believe that God, though he did, has not yet, nor will forgive them, till from the petitioner some legal work be done "Forgive us, as we forgive them that trespass against us," Matt. vi. 14, 15. But now apply this to temporal punishments, and then it is true that God has reserved a liberty in his hand to punish even the sins of his people upon them; yea, and will not pardon their sin, as to the remitting of such punishment, unless some good work by them be done "If you forgive not men their trespasses, neither will your heavenly Father forgive your trespasses," Matt. xviii. 28-36. And this is the cause why some that belong to God are yet so under the afflicting hand of God; they have sinned, and God who is their father punisheth; yea, and this is the reason why some who are dear to God have this kind of punishment never forgiven, but it abides with them to their lives' end, goes with them to the day of their death, yea, is the very cause of their death. By this punishment they are cut off out of the land of the living. But all this is that they might not be condemned with the world, 1 Cor. xi. 32. Christ died not to save from this punishment, Christ intercedes not to save from this punishment. Nothing but a good life will save from this punishment, nor always that neither. The hidings of God's face, the harshness of his providences, the severe and sharp chastisements that ofttimes overtake the very spirits of his people, plainly shew that Christ died not to save from temporal punishments-that is, absolutely. God has reserved a power to punish with temporal punishments the best and dearest of his people, if need be. And sometimes he remits them, sometimes not, even as it pleases him. I come now to the second thing. Secondly, I shall now shew you something of what it is for Christ by his intercession to save to the "uttermost "-"He is able to save them to the uttermost." This is a great expression, and carrieth with it much. "Uttermost" signifieth to the outside, to the end, to the last, to the furthest part. And it hath respect both to persons and things. Gen. xlix. 26; Deut. xxx. 4; Matt. v. 26; Mark, xiii. 27; Luke, xv. First. To persons. Some persons are in their own apprehensions even further from Christ than anybody else; afar off, a great way off, yet a coming, as the prodigal was. Now these many times are exceedingly afraid; the sight of that distance that they think is betwixt Christ and them makes them afraid. As it is said in another case, 66 They that dwell in the uttermost parts are afraid at thy tokens," Ps. lxv. 8; so these are afraid they shall not speed, not obtain that for which they come to God. But the text says, He is able to save to the uttermost, to the very hindermost, them that come to God by him. Two sorts of men seem to be far, very far from God. 1. The town-sinner. 2. The great backslider, Neh. i. 9. But both these, if they come, he is able to save to the uttermost. He is able to save them from all those dangers that they fear will prevent their obtaining of that grace and mercy they would have to help them in time of need. The publicans and harlots enter into the kingdom of heaven. Secondly, As this text respecteth persons, so it respecteth things. There are some things with which some are attended that are coming to God by Christ that make their coming hard and very difficult. 1. There is a more than ordinary breaking up of the corruptions of their nature. It seems as if all their lusts and vile passions of the flesh were become masters, and might now do what they will with the soul. Yea, they take this man and toss and tumble him like a ball in a large place. This man is not master of himself, of his thoughts, nor of his passions-" His iniquities like the wind do carry him away," Isa. lxiv. 6. He thinks to go forward, but this wind blows him backward; he laboureth against this wind, but cannot find that he getteth ground; he takes what advantage opportunity doth minister to him, but all he gets is to be beat out of heart, out of breath, out of courage. He stands still, and pants, and gapeth as for life. "I opened my mouth, and panted," said David, “for I longed for thy commandments," Ps. cxix. 131. He sets forward again, but has nothing but labour and sorrow. 2. Nay, to help forward his calamity, Satan (angels) will not be wanting both to trouble his head with the fumes of their stinking breath, nor to throw up his heels in their dirty places-" And while he was yet a coming, the devil threw him down and tare him," Luke, ix. 42. How many strange, hideous, and amazing blasphemies have those, some of those, that are coming to Christ injected and fixed upon their spirits against him. Nothing so common to such as to have some hellish wish or other against God they are coming to, and against Christ, by whom they would come to him. These blasphemies are like those frogs that I have heard of, that will leap up, and catch hold of, and hang by their claws. Now help, Lord; now Lord Jesus what shall I do? Now Son of David have mercy upon me! I say, to say these words is hard work for such an one. But he is able to save to the uttermost this comer to God by him. 3. There are also the oppositions of sense and reason hard at work for the devil against the soul; the men of his own house are risen up against him. One's sense and reason, one would think, should not fall in with the devil against ourselves, and yet nothing more common, nothing more natural, than for our own sense and reason to turn the unnatural, and war both against our God and us. And now it is hard coming to God. Better can a man hear and deal with any objections against himself than with those that himself doth make against himself. They lie close, stick fast, speak aloud, and will be heard; yea, will haunt and hunt him (as the devil doth some) in every hole and corner. But come, man, come; for he is able to save to the uttermost. 4. Now guilt is the consequence and fruit of all this; and what so intolerable a burden as guilt! They talk of the stones, and of the sands of the sea; but it is guilt that breaks the heart with its burden. And Satan has the art of making the uttermost of every sin; he can blow it up, make it swell, make every hair of his head as big as a cedar. He can tell how to make it a heinous offence, an unpardonable offence, an offence of that continuance, and committed against so much light, that, says he, it is impossible it should ever be forgiven. But, soul, he is able to save to the uttermost, he can do exceeding abundantly above all that we can ask or think,' Ephes. iii. 20. 66 5. Join to all this the rage and terror of men, which thing of itself is sufficient to quash and break to pieces all desires to come to God by Christ; yea, and it doth do so to thousands that are not willing to go to hell. Yet thou art kept, and made to go panting on; a whole world of men, and devils, and sin, are not able to keep thee from coming. But how comes it to pass that thou art so hearty, that thou settest thy face against so much wind and weather. I dare say it arises not from thyself, not from any of thine enemies. This comes from God, though thou art not aware thereof; and is obtained for thee by the intercession of the blessed Son of God, who is also able to save thee to the uttermost that comest to God by him. 6. And for a conclusion as to this I will add, that there is much of the honour of the Lord Jesus engaged as to the saving of the coming man to the uttermost: "I am glorified in them," saith he. He is exalted to be a Saviour, John, xvii. 10; Acts, v. 31. And if the blessed One doth count it an exaltation to be a Saviour, surely it is an exaltation to be a Saviour, and a great one: "They shall cry unto the Lord because of their oppressors, and he shall send them a Saviour, and a great one, and he shall deliver them," Isa. xix. 20. If it is a glory to be a Saviour, a great Saviour, then it is a glory for a Saviour, a great one, to save, and save, and save to the uttermost-to the uttermost man, to the uttermost sin, to the uttermost temptation. And hence it is that he saith again, speaking of the transgressions, sins, and iniquities that he would pardon, that it should turn to him " for a name of joy, a praise, and an honour before all nations," Jer. xxxiii. 7-9. He therefore counts it an honour to be a great Saviour, to save men to the uttermost. When Moses said, "I beseech thee shew me thy glory," (Exod. xxxiii. 18, 19,) the answer was, "I will make all my goodness pass before thee; and I will proclaim the name of the Lord before thee." And when he came indeed to make proclamation, then he proclaimed, "The Lord, the Lord God merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin, and that will by no means clear the guilty," Exod. xxxiv. 6, 7; that will by no means clear them that will not come to me that they may be saved. See here, if it is not by himself accounted his glory to make his goodness, all his goodness, pass before us. And how can that be, if he saveth not to the uttermost them that come unto God by him? For goodness is by us noways seen but by those acts by which it expresseth itself to be so. And, I am sure, to save, to save to the uttermost, is one of the most eminent expressions by which we understand it is great goodness. I know goodness has many ways to express itself to be what it is to the world; but then it expresseth its greatness when it pardons and saves, when it pardons and saves to the uttermost. My goodness, says Christ, extends not itself to my Father, but to my saints, Psa. xvi. 2, 3. My Father has no need of my goodness, but my saints have, and therefore it shall reach forth itself for their help, in whom is all my delight. And, Oh, how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men," Psa. xxxi. 19. 66 It is therefore that which tendeth to get Christ a name, a fame, and glory, to be able to save to the uttermost them that come to God by him. But some may say, What is the meaning of this word able?" Wherefore he is able to save." He is able to save to the uttermost. How comes it to pass that his power to save is rather put in than his willingness; for willingness, saith the soul, would better have pleased me. I will speak two or three words to this question. And, First, By this word able is suggested to us the sufficiency of his merit, the great worthiness of his merit; for, as intercessor, he sticks fast by his merit; all his petitions, prayers, or supplications, are grounded upon the worthiness of his person as Mediator, and on the validity of his offering as priest. This is the more clear, if you consider the reason why those priests and sacrifices under the law could not make the worshippers perfect, Hebrews, x. 1-15. It was, I say, because there wanted in them worthiness, and merit in their sacrifices. But this man, when he came and offered his sacrifice, he did by that one act" perfect for ever them that are sanctified," or set apart for glory: "Wherefore this man, after he had offered up one sacrifice for sin, for ever sat down on the right hand of God." When Moses prayed for the people of Israel, thus he said, “ And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken," Num. xiv. 17-19. But what had he spoken? "The Lord is long-suffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty.Pardon, I beseech thee, the iniquity of this people according to the greatness of thy mercy, and as thou hast forgiven this people, from Egypt until now." Secondly, Has he but power, we know he is willing, else he would not have promised; it is also his glory to pardon and save. So, then, in his ability lies our safety. What if he were never so willing, if he were not of ability sufficient, what would his willingness do? But he has shewed, as I said, his willingness by promising : "Him that cometh to me I will in no wise cast out," John, vi. 37; so that now our comfort lies in his power, in that he is able to make good his word, Rom. iv. 20, 21. And this also will then be seen, when he hath saved them that come to God by him, when he hath saved them to the uttermost; not to the uttermost of his ability, but to the uttermost of our necessity; for to the uttermost of his ability I believe he will never be put to it to save his church; not for that he is loath so to save, but because there is no need so to save; he shall not need to put out all his power, and to press the utmost of his merit for the saving of his church. Alas! there is sufficiency of merit in him to save a thousand times as many more as are like to be saved by him; "he is able to do exceeding abundantly above all that we ask or think." Measure not, therefore, what he can do by what he has, doth, or will do; neither do thou interpret this word, to the uttermost, as if it related to the uttermost of his ability, but rather as it relateth (for so it doth indeed) to the greatness of thy necessity. For as he is able to save thee, though thy condition be, as it may be supposed to be, the worst that ever man was in that was saved, so he is able to save thee, though thy condition were ten times worse than it is. What! shall not the worthiness of the Son of God be sufficient to save from the sin of man? or shall the sin of the world be of that weight to destroy, that it shall put Christ Jesus to the uttermost of the worth of his person and merit to save therefrom? I believe it is blasphemy to think So. We can easily imagine that he can save all the world—that is, that he is of ability to do it; but we cannot imagine that he can do more than we can think he can. But our imagination and thoughts set no bound to his ability. "He is able to do exceeding abundantly above all that we ask or think." But what that is, I say, no man can think, no man can imagine. So, then, Jesus Christ can do more than ever any man thought |